Romanos 9
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
World English Bible
1Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
1I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
2quoniam tristitia mihi magna est, et continuus dolor cordi meo.
2that I have great sorrow and unceasing pain in my heart.
3Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
3For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh
4qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
4who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
5quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
5of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
6Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
6But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel.
7neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
7Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.”
8id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
8That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
9Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
9For this is a word of promise: “At the appointed time I will come, and Sarah will have a son.”
10Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
10Not only so, but Rebekah also conceived by one, by our father Isaac.
11Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
11For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
12non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
12it was said to her, “The elder will serve the younger.”
13sicut scriptum est: Jacob dilexi, Esau autem odio habui.
13Even as it is written, “Jacob I loved, but Esau I hated.”
14Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
14What shall we say then? Is there unrighteousness with God? May it never be!
15Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
15For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
16Igitur non volentis, neque currentis, sed miserentis est Dei.
16So then it is not of him who wills, nor of him who runs, but of God who has mercy.
17Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra.
17For the Scripture says to Pharaoh, “For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.”
18Ergo cujus vult miseretur, et quem vult indurat.
18So then, he has mercy on whom he desires, and he hardens whom he desires.
19Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
19You will say then to me, “Why does he still find fault? For who withstands his will?”
20O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
20But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
21an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
21Or hasn’t the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
22Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
22What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,
23ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
23and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory—
24Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
24us, whom he also called, not from the Jews only, but also from the Gentiles?
25sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
25As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.”
26Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
26“It will be that in the place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’”
27Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
27Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
28Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
28for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.”
29et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
29As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.”
30Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
30What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
31Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
31but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
32Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
32Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone,
33sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
33even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
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